68. One who wants to develop the recollection of the Dhamma (Law) should go into solitary retreat and recollect the special qualities of both the Dhamma (Law) of the scriptures and the ninefold supramundane Dhamma (state) as follows: The Dhamma is well proclaimed by the Blessed One, visible here and now, not delayed (timeless), inviting of inspection, onward-leading, and directly experienceable by the wise (M I 37; A III 285).

Herein, the Dhamma of the scriptures is well proclaimed because it is good in the beginning, the middle, and the end, and because it announces the life of purity that is utterly perfect and pure with meaning and with detail (see M I 179).Even a single stanza of the Blessed One's teaching is good in the beginning with the first word, good in the middle with the second, third, etc., and good in the end with the last word, because the Dhamma is altogether admirable. A sutta with a single sequence of meaning is good in the beginning with the introduction, good in the end with the conclusion, and good in the middle with what is in between. A sutta with several sequences of meaning is good in the beginning with the first sequence of meaning, good in the end with the last sequence of meaning, and good in the middle with the sequences of meaning in between.

70. Also the entire Dhamma of the Dispensation is good in the beginning with virtue as one's own well-being. It is good in the middle with serenity and insight and with path and fruition. It is good in the end with Nibbaana. Or alternatively, it is good in the beginning with virtue and concentration. It is good in the middle with insight and the path. It is good in the end with fruition and Nibbaana.

75. And here the noble path, which is the middle way since it does not approach either extreme, is well proclaimed in being proclaimed to be the middle way. The fruits of asceticism, where defilements are tranquilized, are well proclaimed too in being proclaimed to have tranquilized defilement. Nibbaana, whose individual essence is eternal, deathless, the refuge, the shelter, etc., is well proclaimed too in being proclaimed to have an individual essence that is eternal, and so on. So the supramundane Dhamma is also well proclaimed.

76. Visible here and now: firstly, the noble path is visible here and now since it can be seen by a noble person himself when he has done away with greed, etc., in his own continuity, according as it is said: When a man is dyed with greed, brahman, and is overwhelmed and his mind is obsessed by greed, then he thinks for his own affliction, he thinks for others affliction, he thinks for the affliction of both, and he experiences mental suffering and grief. When greed has been abandoned, he neither thinks for his own affliction, nor thinks for others affliction, nor thinks for the affliction of both, and he does not experience mental suffering and grief. This, brahman, is how the Dhamma is visible here and now (A I 156).

80. It has no delay (lit. takes no time"kaala) in the matter of giving its own fruit, thus it is without delay (akaala). Without delay is the same as â€œnot delayed (akaalika). What is meant is that instead of giving its fruit after creating a delay (using up time), say, five days, seven days, it gives its fruit immediately next to its own occurrence (see Sn 226).

81. Or alternatively, what is delayed (kaalikaâ"lit. what takes time) is what needs some distant time to be reached before it can give its fruit. What is that? It is the mundane law of profitable [kamma]. This, however, is undelayed (na kaalika) because its fruit comes immediately next to it, so it is not delayed (akaalika).

82. It is worthy of an invitation to inspect (ehipassa-vidhi) given thus:' Come and see this Dhamma' (ehi passa ima.m dhamma.m), thus it is inviting of inspection (ehipassika). But why is it worthy of this invitation? Because it is found and because of its purity. For if a man has said that there is money or gold in an empty fist, he cannot say, 'Come and see it.' Why not? Because it is not found. And on the other hand, while dung or urine may well be found, a man cannot, for the purpose of cheering the mind by exhibiting beauty, say, 'Come and see this'; on the contrary, they have to be covered up with grass and leaves. Why? Because of their impurity. But this ninefold supramundane Dhamma is actually found as such in its individual essence, and it is as pure as the full moon's disk in a cloudless sky, as a gem of pure water on bleached cloth. Consequently, it is worthy of the invitation to inspect since it is found and pure, thus it is inviting of inspection.'

85. Is directly experienceable by the wise: it can be experienced by all the kinds of wise men beginning with the 'acutely wise' (see A II 135) each in himself thus: 'The path has been developed, fruition attained, and cessation realized, by me.' For it does not happen that when a preceptor has developed the path his co-resident abandons his defilements, nor does a co-resident dwell in comfort owing to the preceptor's attainment of fruition, nor does he realize the Nibbaana realized by the preceptor. So this is not visible in the way that an ornament on another's head is, but rather it is visible only in one's own mind. What is meant is that it can be undergone by wise men, but it is not the province of fools.

87. As long as [the meditator] recollects the special qualities of the Dhamma in this way, then: On that occasion his mind is not obsessed by greed, or obsessed by hate, or obsessed by delusion; his mind has rectitude on that occasion, being inspired by the Dhamma (A III 285).